By: Seyyed Ali Shahbaz
     
“The one who hears about oppression, and the one who aids oppression, and the one who smiles on hearing about oppression; all of them are partners of the oppressor.”
This gem of a saying, though reflecting the present situation of our world, are not the words of any contemporary thinker – sick of the state terrorism of the US around the globe, the crimes of the Zionists against humanity, the betrayal of Muslims by supposedly Muslim regimes, and the impotency of the United Nations towards worldwide oppression.
In fact, these bezels of wisdom were expressed by the person who was born in the holy city of Medina this day in 195 AH (811 AD), over a millennium and two centuries ago when the usurper Abbasid regime was the Great Satan of those days.
He was Ninth Infallible Heir of the Almighty’s Last and Greatest Messenger to all humanity, Prophet Muhammad (SAWA), and the namesake of his great ancestor as well.
He was the repository of wisdom and knowledge. He continues to rule the hearts, minds, and souls of the seekers of truth all over the world, while the powerful rulers of his time have vanished into oblivion. 
We salute him as “at-Taqi” or the “Most Pious” and “al-Jawad” or the “Most Generous”. Since he was not just the embodiment of knowledge and wisdom, but set practical precedents for all humanity in this regard, we strive to follow the spectacular trail of faith, sincerity, self-dignity, justice, and welfare of humanity, blazed by him.
No less a person than his illustrious father, Imam Reza (AS), hailed his birth as “the greatest honour for the Ahl al-Bayt and our followers”.  
Not that Imam Reza (AS) had become a father late in life at the age of 45, but because of the crucial role Imam Muhammad at-Taqi al-Jawad (AS) was to play in the moulding of the society and of the School of the Prophet’s Ahl al-Bayt, by becoming the Imam of his time at the tender age of eight years.
Ibn Qulawaiyh, the Iranian scholar who flourished a millennium ago, has cited on the authority of the famous Shaikh Kulayni, who in turn quoting the trustworthy Hussain bin Muhammad, has narrated an eyewitness account by Khayrani and his father:
“I (i.e. Khayrani’s father) was standing in front of Abu’l-Hasan Imam ar-Reza (AS), in Khorasan, when someone asked him: My master, if something happens (to you), to whom will authority belong? The Imam said: “To Abu Ja’far (that is, his young son the future Imam Muhammad al-Jawad)”. 
The questioner indicated that the age of the boy was too young. In reply, Imam Reza (AS) said: “Allah, may He be praised, sent Jesus, son of Mary, to be a messenger, a prophet, the bringer of a revealed law (Shari’a), to begin (his mission) when his age was younger than that of (my son) Abu Ja’far.”
In view of this statement the Eighth Imam of his son’s Divinely-decreed authority it would be repetitive to proof the imamate of the Ninth Infallible Imam by citing Ayahs of the holy Qur’an, especially from Surah al-Maryam, where God says He entrusted the Boy-Prophet Yahya (John the Baptist) with Book and Wisdom. The Almighty Creator also made the Virgin-Born Prophet Jesus (AS), while still an infant in the cradle, to speak to the Israelites, vouching the chastity of his mother Mary (SA), and announcing his prophethood and the heavenly scripture entrusted to him.
The 17-year mission of Imam Jawad (AS) that ended in 220 AH because of his martyrdom through poisoning in the prime of youth at 25 years of age was instrumental in enlightening the seekers of truth with sciences no scholar of the age could impart. 
He was fully acquainted with the correct meaning and purpose of revelation of the Divine Ayahs of the holy Qur’an. 
He was not just well versed in the Prophet’s “Sunnah wa Seerah” (practice & behaviour) but showed practicability in this regard to the Muslims when the rulers lived a life of debauchery, while the people mired in poverty were confounded and misled by pseudo scholars pretending to possess the knowledge of the ancient Greek philosophers, but in fact knowing nothing.
There are several momentous scenes, whether in Baghdad or in Medina, when during his 17-year mission, the young Imam Jawad (AS) expounded to grey-bearded scholars and simplified for them as well as for the public, jurisprudential issues.
An instance in this regard his lively debate as a beardless boy in the court of the self-styled caliph, Mamoun, with the Mu’tazalite ideologue, Yayha bin Aktham – on the rules of the Hajj pilgrimage, on the laws of hunting birds or animals, and the precepts of lawful and healthy relations between husband and wife.
Volumes are required to go into details of such encounters, including, his steadfastness against Abbasid oppression; his transmission to the Ummah of the Prophet’s genuine teachings; his expounding of the meanings of the Revealed Word of God; and his elaboration of the shari’ah, ranging from social norms to the correct form of punishment for habitual thieves.
This particular offense requires the cutting of four fingers after due warning and proper probing of the case and not the entire hand as some misconstrue. The culprit, after all, is a creature of God, in need of Divine Mercy and has the right to perform the ritual prayer in the correct manner, which requires the placing of both the palms on the ground during prostration. 
It is outside the scope of a brief newspaper column to go into details of the life and times of Imam Jawad (AS). To be brief, it is worth recalling one of the vivid scenes from his eventful life that is further proof of the divine trust he shouldered. 
The place was the Prophet’s Mosque in Medina. A serious discussion on religious issues was in progress. The centre of the gathering was a venerable old man. He was Ali ibn Ja’far, the son of the Prophet’s Sixth Infallible Successor, Imam Ja’far as-Sadeq (AS). At that moment, a lad entered the mosque. To the astonishment of the gathering of scholars, the elderly gentleman instantly stood to his feet, and without bothering to put the cloak on his shoulders as is customary, he came forward barefoot and kissed the lad on his forehead. He then addressed him in the most respectful manner and escorted him to his own seat in the centre of the academic gathering. 
When the scholars and students questioned the motives of Ali ibn Ja’far for behaving in such a humble way towards the young grandson of his late brother Imam Musa al-Kazem (AS), the venerable old man rebuked them, saying: 
“How can I not respect this boy, when it is God Almighty, Who has placed Divine Trust in him?”